권극중(權克中)의 『주역참동계주해(周易參同契注解)』연구(1) : 참동계론(參同契論)과 세계관(世界觀)을 중심으로

최일범 ( Il Beom Choi ) 한국유교학회 2007 유교사상문화연구 Vol.30 No.-

한국철학 : 목은 이색의 유불교섭사상에 관한 연구

최일범 ( Il Beom Choi ) 동양철학연구회 2006 東洋哲學硏究 Vol.48 No.-

환경윤리의 가치이론에 대한 유교적(儒敎的) 해석

최일범 ( Il Beom Choi ) 동양철학연구회 2007 東洋哲學硏究 Vol.49 No.-

In this paper I have tried to show some of the ways in which traditional Confucian ethics can contribute to environmental ethics today. For that, I have examined the relationship between Confucian world view and Confucian theory of value. While I broadly agree with characterizing Confucian world view as organismic, and agree with Cheng Chungying`s view of Confucian ontocosmology as the Trinity of Heaven, Earth, and Humans, I have pointed out that organismic understanding of Confucian world view is inadequate as the basis for developing Confucian environmental ethics. Jen, although a human sentiment, is understood already in classical Confucianism in cosmic terms. I have briefly traced the process of the cosmicization of jen, which culminated in Neo-Confucian thought. We have seen how jen, the elementary moral sentiment of humane-heartedness, came to be defined as human nature itself which Heaven endowed in human beings, how the unity of Heaven and humans, attained through our self-cultivation, came to be understood as the ultimate goal of Confucian ethics, and how jen came to assume ontocosmological dimension in The Doctrine of the Mean. All of these laid the foundation for the inclusive humanism of Confucianism by providing the idea that human beings form Trinity with Heaven and Earth. The Confucian Trinity of Heaven and Earth and Humans is not merely an ontocosmological concept; it secures the ground for our moral practice which enables us to participate in the creative process of cosmic life through self-cultivation and to assist Heaven in establishing he proper order of the world and flourishing of all beings in it.

유교사상의 환경윤리학적 해석

최일범 ( Il Beom Choi ) 동양철학연구회 2008 東洋哲學硏究 Vol.53 No.-

This paper is an analysis about the peculiarity of Confucianism from Environmental ethics of view. Environmental ethics criticizes anthropocentric weltanschauung of modern times and it will primarily focus on formulating anti-anthropocentric values which assert immanent worth of nature. The fruit of research that analyzes Confucianism from Environmental ethics of view is no exception to this rule. It is nothing but enumerating similarity contents to the organic holism from I Ching and Doctrine of the Mean, and holding Confucianism has weltanschauung compatible with environmental ethics` holism. Contrary to theses tandpoint, however, I think that Confucianism will have to display its humane characteristic break simple organic holism. In this place, I recollect critical minds of Murray Bookchin`s social ecology. It is not to say his social ecology and Confucian humanism are alike. Nevertheless, his thinking about the reciprocal relation between nature, human, and society which is often compared to the similar Confucianism in our traditional society. So, I investigate how Confucian humanism is comprehended by Environmental ethics of the day through make a comparative study with Murray Bookchin`s social ecology.

한국철학 : 율곡(栗穀) 이이(李珥)의 사생관(死生觀)에 관한 연구

최일범 ( Il Beom Choi ) 동양철학연구회 2010 東洋哲學硏究 Vol.64 No.-

Today the problem of death appeals one of the most important issue in Korea. Korea is first in international suicide statistics, the average length of life is more than 80 year. The research on the traditional view of death and life in Korea is urgently required to establish the proper mental attitude about death and life. In this sense I will do a paper on Yul-Gok`s thought about death and life, who was one of the most important scholar in Chosun Dynasty. His thoughts had strong influence on the Korean`s view of death and life. He remained several good schemes for death and life, phantom, Taoist hermit, pray, medicine. We can see the Confucian thoughts about death and life of Chosun Dynasty as well as the critical view on the Buddhism and Taoism. Yul-Gok`s thoughts about death and life gives us the reasonable way to think about death and life, though it is not the fantasy, eternal life in Heaven.

한국철학 : 하곡 정제두의 공부론에 관한 연구

최일범 ( Il Beom Choi ) 동양철학연구회 2002 東洋哲學硏究 Vol.30 No.-

本論文的目的 在于通過分析霞谷鄭齊斗(1649-1736)的工夫論來初步了解朝鮮陽明學·王陽明哲學和特質. 衆所周知, 工夫論是陽明學的根基, 也就是說, 陽明學的哲學內容是以工夫論爲基礎建立起來的. 因爲霞谷的陽明學工夫在達到純粹的境界后幷不是對任情恣意的弊端問題直接的擧論, 而主要對達到致良知的自然,直覺的境界的工夫進行了敍述. 霞谷將致良知的自然,直覺的境界的工夫看作 心和物(及心和理)非二元化的境界,批判了朱子的理氣論是二元論. 對心和物二元化的霞谷的工夫論解釋在『孟子』 「浩然章解」中得到了充分的體現. 通過解釋『孟子』, 霞谷著述了包括浩然章圖在內的五篇浩然章解, 加上浩然章難解共六篇. 對霞谷而言, 氣的發動的意思可以分兩方面來解釋, 其一, 隨良知(=天理)的發動自然而發的生氣(=元氣); 其二, 天理失去適正的狀態而個別發動起的氣(=客氣, 相火), 這충氣一旦被發動就會隱蔽良知. 這樣,霞谷對王陽明沒有즘요擧論的`氣的工夫` 從中醫學的君火相火論到客氣論展開了多樣化的論述. 可以解釋爲`去除暴氣`或`阻止氣的暴露`的 無暴氣工夫可通過克服心理二元化的工夫論來可能暴氣不單意味着人欲,是包括一切可對象化的意識的槪念, 例如, 我們如果將良知(=天理)作爲一개認識的對象, 那요我們在實踐天理之前會先有天理是如此如此的意念. 然后在那一瞬間, 在我們的心中隨着已形成的意念將發動作爲,從而導致心理二元化. 霞谷構築重層的構造的理氣論的背景是因爲他關注陽明學的工夫論,如王陽明, 霞谷亦對朱子的宇宙論的理氣論沒什요興趣而只立足于致良知工夫論, 在`良知卽天理`中論述眞理以及生理, 那요從工夫論的觀点而言, 霞谷學輿陽明學所不同的特質可以說正是在孟子浩然章中的無暴氣工夫論. 霞谷對于克服任情縱欲弊端可能性的問題輿單純從致良知論來說明的王陽明不同, 是通過理氣論,從新的觀点出發, 通過重層的理氣論,中醫學理論的受容等方面, 將陽明學的哲學內容和范圍成功的進行了更多樣化, 更廣泛的硏究. 可以說這正是霞谷學的特質.

동아시아 유교문화권에서 중세적 사유의 형성 : 고려중기 유불교섭의 철학적 근거에 관한 연구

최일범(Il Beom Choi) 동양철학연구회 2001 東洋哲學硏究 Vol.25 No.-

한국철학사에서 유교와 불교의 본격적인 교섭이 이루어지는 것은 고려 중기 이후로부터 말기를 거쳐 조선 왕조가 성립되는 시기이다. 삼국시대 이래 사상적 주류를 형성하였던 불교가 고려 왕조가 몰락하는 상황에서 사상적 지주로서 선택한 마지막 보루는 간화선의 수용과 신앙결사의 실천이었다. 그런데 간화선의 수용과 신앙결사의 실천은 불교 내부에서 교종과의 화해를 주도했을 뿐 아니라 유학자들을 다수 포용함으로써 유교와의 교섭의 계기를 마련하게 되었다. 본 논문에서는 고려 중기 이후 간화선의 수용과 신앙결사의 철학적 근거가 무엇인가를 살펴보고 이어서 유교(=성리학)와 교섭을 가능하게 한 철학적 근거 역시 모색하고자 한다. 이러한 종파간의 교섭사를 연구함에 있어서 종파간의 자기 중심적 결벽성을 극복할 수 있는 관점이나 방법론을 전제하는 것은 매우 중요하다. 고려 중기 유불교섭이 가능했던 철학적 근거는 유교 내부에서 북송 이학을 수용한데 있었고 불교에서는 간화선을 수용한데 있었는데 양자의 공통적인 철학적 계기는 바로 체용론적 세계관 내지는 인식론이었다. 즉 중국으로부터 수용한 북송이 학을 바탕으로 유학자들이 `性命道德의 理學`에 대한 이해가 확립된 후 불교의 선종에서는 보조에 의해 간화선이 수용되고 비로소 체용론에 기초한 유불의 교섭이 가능했던 것이다. 물론 양교 사이에서 체용론이 공통적 철학 기반으로 작용 할 수 있었던 것은 양교의 심학적 경향에 기인한다.

한국철학 : 경재(絅齋) 정연국(鄭然國)의 성리학 사상에 관한 고찰

최일범 ( Il Beom Choi ) 동양철학연구회 2005 東洋哲學硏究 Vol.41 No.-

This treatise is for analysis Jung Yeon-Guk(鄭然國)`s neo-confucianism and its special feature. He is the member of Ganjae School(艮齋學派), from Yulgok, so his philosophy premise that one`s mind is Qi(氣), despite of his Nature is Li(理). So he thought that every phenomenon is on the base of moving Qi and riding Li, the only one way(氣發理乘一途). He criticized Toegye School`s theory of Mind, which asserted that Mind is cohesion of Li and Qi, so it has two different origin. He also criticized Yi Jin-Sang`s Mind is Li theory. He wished to be a man who harmonize understanding and practice, so he learned the knack of pious mind(敬) theory. The pious mind can coherence two aspect of mind, stability and activity, and his theory on the Mind and LiQi was based on his master of this pious mind(敬) theory. His philosophy emphasized on the moral practice, and which is based on the consciousness of principles. So he analysed Zhuxi`s change of Mind theory. We can estimated him one of the orthodox Chosun Literate in the period of Japan Occupation and the partition of the Korean peninsula.

한국철학 : 생명공학시대에서 본 남명 사상

최일범(Il Beom Choi) 동양철학연구회 2001 東洋哲學硏究 Vol.27 No.-

N/A

한국철학 : 무실재 남진영의 성리설에 관한 연구

최일범 ( Il Beom Choi ) 동양철학연구회 2002 東洋哲學硏究 Vol.31 No.-

這硏究是關於朝鮮末期的性理學者, 艮齋的門人務實齋南軫永的性理說. 務實齋的哲學觀點基於朱子的理氣說與心性說. 至於朝鮮後期, 朱子學派中之一人李寒州批判栗谷理氣說, 因爲他的哲學是心學. 務實齋擁護栗谷學說批判寒州的心學. 這是務實齋哲學的核心問題. 特別我們要注視的是他的知覺說. 他的知覺說的特點是基本上分別知的知覺和智的知覺的差別. 務實齋的批判寒州心學的根本主義意識在於眞理認識問題. 如果我們規定心只是氣, 那마氣自身沒有本具理, 所以心一定認識或知覺離開心的客觀的理. 然後才與合理一的. 這樣的知覺說是務實齋充實繼承朱子的證據.